Women in Masaajid
(Maulana Ahmad Sadeq Desai)
Differences in Salaat Between Men and Women
(Shaykh Ashraf Ali Thanwi)
Proofs for the Difference Between Men’s and Women’s Prayer
(Maulana Zameelur Rahman)
Women’s Tabligh Jama’at – The Makshufaat Jama’at
(Maulana Ahmad Sadeq Desai)
FATWASQ. According to the Hadith, children should be induced to perform Salaat from the age of seven years. How do we introduce them to Salaat. Should we tell them to perform one Namaaz daily and gradually increase till they perform all five by 10 years?
A. A child in a Muslim home – in a home where parents perform Salaat punctually and regularly – is introduced to Salaat long before – years before he/she reaches seven years. When children are six years of age they are sent to secular school. How do you introduce them to this cold life outside the home where they are alienated from parental love and Deeni tarbiyat? Do you ‘gradually’ get them accustomed to leave home at 7 in the morning whether it is cold or hot or raining? Do they attend and absent themselves from secular school at whim and fancy and gradually get into the rut of regular school attendance?
Six year old boys and girls are sent to secular school – many of them crying. They are rudely plucked out from their homes of affection and warmth and forcibly sent into cold schools into morally hostile and spiritually destructive environments where they are drilled in fisq and fujoor, and alienated from their parents. Parents, aiding in the moral and spiritual ruin of their six year old children, ensure that the kids settle immediately into the new rut which kufr society has ordained for them. The question of ‘gradually’ getting them accustomed to school and remaining in the secular prisons for six hours or more every day, does not develop in the minds of parents. They unquestionably submit to the commands and indoctrination of secularism.
But when Rasulullah (sallallahu alayhi wasallam) ordered that the child be introduced to Salaat at the age of seven years, there develops a conundrum which shaitaan portrays as being insoluble. A variety of ‘rational’ arguments is presented to prevent the child from performing the 5 daily Salaat regularly and punctually. All of this rationalism is satanism. In the Muslim home, the three year old child of its own accord imitates his/her parents and playfully executes the postures of Salaat . By the time the Muslim child is five or six years old, he/she performs Salaat with reasonable aptitude. By the age of seven the child is a regular performer of the five daily Salaat . The question of introducing the child to Salaat , and that too once a day, at the age of seven does not arise at all.
By the age of seven your school-going child dressed kufr-smartly in uniform and carrying ‘academic’ text books MUST be in the habit of performing the five daily Salaat. There is no excuse for any shortcoming in this regard. The moment the child returns home, it is the Waajib duty of the parents to ensure that the child first performs Zuhr Salaat , then do whatever has to be done. When the mother performs Salaat, she must ensure that her children are with her. Alternatively, after she has completed her Salaat , then more important than engagement in other household activity, is that she supervises her children’s Salaat . She should instruct them to perform Salaat and keep them under observation for the duration of the Salaat, all the time correcting their errors. The age of ten years is the dangerous limit. If by this age the child does not voluntarily perform Salaat five times a day of his/her own accord, then he/she is under shaitaan’s spell, hence Rasulullah (sallallahu alayhi wasallam) ordered beating to break the satanic spell.
Q. Sometimes while I am performing Fardh Salaat, my babies cries really hard. What should I do?
A. If the child’s crying is desperate, break your Salaat and attend to him. Thereafter perform the Salaat over.
Q. I am a Hanafi and my wife a Shaafi'. What Math-hab should our children follow?
A. Your children should be taught the Hanafi Math-hab. If the father is a total ignoramus, and knows nothing of his own Math-hab, but the wife knows her Math-hab, then in this case the mother will teach the children according to her Math-hab.
Q. Is it permissible to pass in front of a child who is performing Salaat?
A. If the child is seven years old, then it is not permissible. The Salaat of a seven year old is also a valid Salaat for which the child will received thawaab.
Q. Is it permissible to have a special Salaat room in the house?
A. In fact, it is preferable, especially for the womenfolk. Men will obviously perform their Fardh Salaat in the Musjid. But for Sunnat and Nafl Salaat, a special Salaat room is advisable.
Q. What is the ruling regarding children standing in the saff (rows) with men, during Salaat?
A. It is Makrooh (reprehensible) for children to stand in the saff together with the men. They should stand in a separate saff behind the men. If there is only one child, then he may stand in the saff with the men, otherwise not.
Q. In many Musjids we see children standing in the same saffs as the adults. Is this permissible?
A. According to the Shariah, children should stand right behind the adults. It is not permissible for the adults to place na-baaligh children in the saffs of the adults. Furthermore, Rasulullah (sallallahu alayhi wasallam) has also instructed that little children should not be brought to the Musjid.
Q. If women are allowed to make Tawaaf of the Ka’bah and perform Salaat in the Masaajid in Makkah and Madinah, why will it not be permissible for them to attend the Musaajid elsewhere?
A. Everything that happens in the Holy Cities is not proof of the Shariah. It is unintelligent to cite the errors of the people of the Holy Cities as a basis for a Shar’i argument. Saudi Arabia is governed by a clique of modernist fussaaq. The malpractices which the rulers condone are not the Shariah. The breakdown of Hijaab in the Holy Cities is due to the indifference and neglect of the rulers. Their acts and practices are not the Shariah.
Q. I am given to understand that women and children mingle with men in the Haram Shareef in Makkah Muazzamah. Why is this allowed? Is this then permissible?
A. They do mingle, but their mingling is not upheld as lawful by the Shariah. Remember that the Shariah defines and decides our affairs, and not the happenings of Saudi Arabia. Many things Haraam and unlawful things occur in Saudi Arabia, right in the Haram Shareef, but, this must not be construed as legal in the Shariah. The laxity of the Saudi authorities in guarding the sanctity and the reverence of the Holy Places is a blot on that regime. The acts of the Saudi regime must not be confused with the Shariah. The un-Islamic mingling of men and women no matter where it occurs is never permissible even if perpetrated in the Haram Shareef.
Q. In Makkah, men and women make tawaaf of the Ka’bah together. Why then are women not allowed in the Musjids here?
A. The haraam which is committed in Makkah whilst making tawaaf does not legalize the prohibitions of Allah Ta’ala. The actions of the ignoramuses in Makkah and of the faasiq Saudi government do not cancel any of the Shariah’s laws. The jahaalat perpetrated in Makkah does not constitute the shariah. The intermixing taking place during tawaaf is haraam.
Q. Please explain the issue the of Muhaathaat and does it entail that we repeat each Fardh prayer we pray at the Haraam Sharif?
A. Muhaathaat means to be mutually opposite—the one directly opposite the other. In the Shariah it refers to women standing alongside men in the same saff of Salaat, or in front of the men. According to the Hanafi Math-hab, the act of Muhaathaat has a serious effect on Salaat. If the conditions for the validity of Muhaathaat are found, the Salaat of the man becomes faasid (i.e. is invalidated).
The following are the conditions for the validity of Muhaathaat:
1) The female has to be an adult (baalighah) or near to buloogh (muraahiqah).
2) Both the men and women are performingthe same Salaat.
3) The Imaam makes the niyyat (intention) of imaamate of the women, i.e. he intends that he is their Imaam in the Salaat they have joined in.
4) The Imaam makes this niyyat from the very beginning of the Salaat, not afterwards.
5) There is no barrier between the men and the women. The minimum height of the barrier should be the height of an average male.
6) There is no gap between the man and the woman standing in the saff. The gap is not so wide that a man can stand in it.
7) At least the leg or the ankle of the woman is in line with the man standing alongside in the saff.
The effect of Muhaathaat (standing alongside men) is the fasaad (invalidation) of the Salaat of the males when the abovementioned conditions exist. In the absence of any of these conditions, Muhaathaat will have no effect. For example, if the Imaam does not make intention of imaamate of the women, then even if the female stands alongside a man in the saff, the Salaat of the man will be valid. This should not be construed to mean that it is permissible for a woman to stand in the saff of men. In fact, it is not permissible for females to even go to the Musjid. Furthermore, if the Imaam does not make intention for being the Imaam of the women, then the Salaat of the females will not be valid.
If a woman stands in the saff, but between her and the men alongside her there is a gap sufficient to accommodate a man, then the rule ofMuhaathaat will not apply. The Salaat of the men will be valid. If the woman who stands in the saff is not directly in line with the men alongside her –her toes being just behind the heels of the men in the saff—then the rule of Muhaathaat will not apply. The Salaat of the men is valid. If there is a pillar between the men and the woman in the saff, the mas’alah of Muhaathaat will not apply. If the woman standing in the saff is performing her own Salaat, and is not following the Imaam, the rule of Muhaathaat will not apply.
APPLICATION OF MUHAATHAAT
1) If one woman is in the saff of the men and all the conditions of validity are found, then the Salaat of one man on each side as well as the Salaat of the man directly behind her in the first saff (i.e. first saff behind her) will become invalid.
2) If two women are in the saff (i.e. they are standing together) in the saff of the men, the Salaat of one man on each side (left and right) and the Salaat of two men directly behind them will be invalid.
3) If there are three or more women standing together in the saff, the same rule as mentioned in (1) and (2) will apply, viz., on either side of the women the Salaat of one man will become faasid (invalid). In addition, the Salaat of all the men standing directly behind them in every saff until the end of all the saffs, will become faasid.. In this case, the fasaad (corruption /invalidation) is not limited to only the men directly behind in the first saff. The fasaad affects all the men directly behind (i.e. vertically) in every saff right until the last saff.
In some quarters it has been argued that due to ‘harj’ (difficulty), the fasaad should be limited to three saffs behind the women. This view has no substantiation in the Shariah. It is not the view of any of the Fuqaha. It is a baseless figment of someone’s personal opinion. It has absolutely no validity.
THE POSITION OF THE SALAAT OF MEN IN THE HARAM SHAREEF
The situation in the Haramain Shareefain is chaotic. The intermingling of women with men and standing in the same saff as the men present a real dilemma. The authorities who are all modernists have extremely little concern for the Deen, hence they cannot be bothered with measures to curb the evil of intermingling of sexes in Islam’s holiest places. Even if there are women standing in the saffs ahead of the males, those directly behind them way back, have no means of ascertaining this. one enters the Haram and falls into the saff. on all sides and infront there are men. However, it is possible that five or ten rows ahead there may be some women in the saff. This remains unknown to the men standing behind the women in the more than 100 rows behind them.
Even if there are women standing just three or four saffs ahead, it is difficult and even impossible to detect them. No one stretches his neck like an ostrich to scan the mass of souls infront of him when he stands ready to begin the Salaat behind the Imaam. He joins in when the Iqaamah is recited and he is engrossed with his endeavour to get into a saff which is in fact a trial and a task in the Haram because it entails constant walking to fill in the gaps infront which develop repeatedly. Too much Jahaalat prevails. In the Haram, one simply has to look down, join the Salaat and rely fully on the Rahmat of Allah Ta’ala. If one’s Salaat has becomefaasid as a consequence of valid Muhaathaat, one will not have knowledge of this fact. It is therefore best to repeat one’s Salaat as a precautionary measure.
According to the other three Math-habs besides the Hanafi Mathhab, the mas’alah of Muhaathaat has no application. Niyyat of the imamate of women is also not a requirement according to the three Math-habs (Maaliki, Shaafi and Hambali). Therefore, the Imaams in Makkah and Madinah do not make intention of being the imaam of the women following in the Jamaat Salaat. Since the niyyat of the Imaam to be the imaam of the women is an essential condition for the validity of Muhaathaat, this rule will not apply, and it will have no effect on the Salaat of the men. Their Salaat remains valid. However, the Salaat of the Hanafi women performing behind the Imaams of the Haramain Shareefain will not be valid.
Therefore, women who are followers of the Hanafi Math-hab should incumbently perform Salaat wherever they are living. If circumstances constrained their presence in the Haram Shareef and due to the crowd they are unable to leave and reach their rooms in time for Salaat, then they should perform Salaat alone in the Haram Shareef. They should not join the Jamaat. If they happen to join the Jamaat, they should repeat their Salaat as soon as possible to avoid it becoming Qadha.
THE ATTITUDE OF THE IMAAMS
Senior and reliable Ulama of Pakistan and elsewhere had ascertained from the Muftis and Imaams of the Haram Shareef that they do not make niyyat of Imaamate for the women since this is not a requirement of their Math-hab. They generally follow the Fiqh of Imaam Ahmad Bin Hambal (rahmatullah alayh). In fact, the late Shaikh Bin Baaz (rahmatullah alayh) had issued a written fatwa in response to a senior Mufti of Pakistan clarifying that there is no need for such a niyyat. Furthermore, the Imaams of Makkah and Madinah are not in the mood to accommodate the followers of the Hanafi Math-hab even if such accommodation is allowed by their Math-hab. This is conspicuous during the month of Ramadhaan when Witr Salaat is performed in Jamaat during the second half of Ramadhaan. Inspite of the fact that it is not Waajib for either the Shaafis or the Hambalis to terminate Witr first after two raka’ts, then performing one raka’t separately, they are averse to accommodate Hanafis by performing three raka’ts Witr in one session notwithstanding the fact that three raka’ts with one Salaam is permissible according to their Math-hab.
Harj means difficulty. Some Molwis nowadays argue that due to harj, the mas’alah of Muhaathaat should be discarded. These misguided molwis are the followers of the inordinate dictates of their nafs. Salaat is the most important and most vital act of Ibaadat. It is not a practice which may be subjected to the wildly fluctuating vagaries of man’s incorrigibly evil nafs. The argument of harj introduced in the domain of Salaat is both stupid and shaitaani. There is absolutely no difficulty in the application of this Shar’i mas’alah of Muhaathaat. Either the Imaam makes niyyat for the women or he does not. In the absence of a categoric assurance of Imaamate by the Imaams of the Haram Shareef, it has to be accepted that they simply do not make niyyat of Imaamate for the females since this is the ruling of their Math-hab, and they are well aware of the Hanafi position. As such, Muhaathaat will have no effect. The Salaat of the men will be valid while that of the females (Hanafi) will be invalid.
If it is ascertained that they do make niyyat of Imaamate (which is extremely remote), then the Salaat of the males will not be valid if Muhaathaat with its Shuroot (conditions) exist. In such an event, the men will simply have to repeat their Salaat if they had joined the Jamaat. Repeating the Salaat is not harj, especially for those who spend tens of thousands of rands to go on the Trip of Ibaadat.
THE RULING FOR THE PRESENT TIME
(1) In view of the fact that the Imaams of the Haram are not required to make niyyat of Imaamate for women, and also on account of their strong disinclination to appease the followers of the Hanafi Math-hab even when allowed by their Mathhab, it has to be necessarily accepted that they do not make niyyat. The Salaat of the men is therefore valid because Muhaathaat has no effect in the absence of the Imaam’s niyyat of being the Imaam of the women.
(2) The Salaat of the Hanafi females in Jamaat is not valid in both Harams (Makkah and Madinah) due to the absence of the Imaam’s niyyat. Women are required by the Shariah to perform their Salaat in their rooms, not in the Musaajid, not even in the Haramain Shareefain.
Undoubtedly, the intermingling of men and women is unlawful and constitutes a Kabeerah (major) sin. It poses a serious dilemma and causes a headache for concerned people. Nevertheless, inspite of the crowds, a concerned man can manoeuvre himself in such a way as to avoid standing alongside and behind women who have unlawfully invaded the saff. There are also innumerable pillars which serve the purpose of barriers to nullify the effect of Muhaathaat, in the highly unlikely event of the Imaams making niyyat of the Imaamate of women.
During the Hajj, there is no greater difficulty than the act of Rami Jamraat (Pelting the Pillars). But everyone overcomes this real difficulty. A fatwa cannot be issued to abolish Rami on the basis of harj despite the real existence of harj in relation to this ritual. The harjargument is a figment of the imagination of those who lack understanding of the importance and significance of the acts of Ibaadat.
There is real harj in performing Tawaaf-e-Ziyaarat, in spending the nights at Mina, at Muzdalifah, and in just about all the acts of Hajj due to the huge crowds, apathy of the Saudi authorities and their inability to maintain order. They simply have no systems., hence the Hajj becomes unmanageable which leads to the stampedes of ignorance at the Jamaraat sites.
The issue of Muhaathaat is of no concern to the majority of people present in the Haram Shareef. Firstly, this question has no relevance for Maaliki, Shaafi and Hambali followers. Regarding Hanafis, most are careless and unconcerned about their acts of ibaadat. An issue such as Muhaathaat is of no significance to them. The very few who are concerned with this mas’alah, can not always establish whetherMuhaathaat is actually taking place or not. Several factors preclude awareness of this fact. For those who follow the path of Taqwa, the best course is to repeat their Fardh Salaat. Besides this precautionary option, no other course is available.
Q. Some Musjids have ladies facilities. What should I do if I happen to pass by such a Musjid and it is time for Salaat?
A. Perform your Salaat and get out as quickly as possible before you get caught up in the drove of shameless women who will come out parading themselves.
Q. Can women gather in someone’s home and perform Taraaweeh Salaat in congregation during the month of Ramadaan?
A. Nabi (sallallahu alaihi wasallam) said that the best Salaat of a woman is the Salaat which is performed in the innermost corner of her home. Allah Ta`ala has ordered that Muslim women remain glued to their homes. There is consensus of opinion amongst the Salf-e-Saaliheen (pious predecessors) that women should not attend the Masaajid for their 5 daily Fardh Salaat, so how can it be permissible for them to gather at someone’s home to perform a Sunnah Salaat?
Q. Are women permitted to read Namaaz before the Azaan has been given? For example, Zohr Namaaz Jamaat is at 1.15 p.m., Zawwaal time at 12.14 p.m. Can Namaaz for ladies start at 12.30 p.m.? And, what is the procedure for Friday Zohr Namaaz — can it also be read the same time?
A. The Salaat (Namaaz) can be performed at any time once the time for the Salaat has entered. You may perform your Salaat even before the Azaan and before the time fixed for the Jamaat for men. The same applies on Fridays.
Q. There is special thawaab for performing 40 Salaats with Jamaat in Musjid-e-Nabawee. If women are not allowed to go to the Musjid, will they be deprived of this tremendous bounty?
A. No, they will not be deprived. The order of 40 days in this context applies to only males. Nevertheless, women will receive the same thawaab by performing Salaat in the rooms where they are living.
Q. My husband and I constantly argue about Namaaz. He does not make his Qadha Namaaz. When I question him about his neglect of his Qadha Namaaz, he takes offence and says that I am nagging too much. He says that I should not worry about his Qadha Namaaz as it is his sin. Please comment.
A. Your husband is most ungrateful for the favour you are doing him. He does not realise what a valuable wife he has, hence he reacts like a shaitaan. If he had to suffer a huge monetary loss and you save him in some way from sustaining such a loss, he will applaud and praise you. He will appreciate your act. Since he understands the value of money, he will be grateful to you for saving him from a loss. But because he has absolutely no understanding of the colossal loss he will be suffering in the Aakhirah nor does he have any understanding of Allah’s Punishment, he reacts in this irresponsible way. He cannot see the good you are doing for him. Continue to remind him of his Qadha Salaat. It is among your duties to your husband to try your best to see that he follows the Deen.
Q. I am a woman who performs Salaat at home. On Fridays, when should I make Zuhr Salaat? Immediately after the Jumuah Athaan?
A. On Fridays perform Zuhr Salaat after the Jumuah Salaat has ended in the Musjid.
Q. Are women allowed to perform Zuhr Salaat on Fridays in their homes before the Jumuah Khutbah has been recited in the Musjid?
A. It is permissible for women to perform Zuhr Salaat in their homes before the Khutbah is recited in the Musjid.
Q. Modernists are lately making much negative propaganda regarding the prohibition of women attending Musjids. Please explain the Shariah’s view on this issue.
A. In the past we have explained this question in detail. Our book, `Women in Musaajid’ ((See Women in Musaajid)), is available from us. As for those modernists who are stupidly propagating the idea of permissibility for women to attend the Musjid, it appears that they suffer some hormonial derangement, hence they, like Qadhafi, the khuntha, always desire to be in female company. Rasulullah (sallallahu alayhi wasallam) had ordered the expulsion from Madinah Munawwarah of such physically and mentally deranged and defective people who are known as hermaphrodites, and khuntha mushkiel in the Shariah.
All Muslims are aware of the Shariah’s view on this issue. Everyone is aware that from time immemorial—from the very age of the Sahaabah—women were required to perform Salaat in their homes, not in the Musaajid. All over the world, among all Muslim nations, be they black, white, brown, yellow or of any other hue, the practice always was and still is, for women to perform Salaat in their homes. The recent practices of women gate-crashing into the Musaajid and the trend to demarcate secluded areas in the Musjid for females, are the ways of deviates.
One simple, unambiguous Hadith of Rasulullah (sallallahu alayhi wasallam) will suffice to clinch this argument. Nabi-e-Kareem (sallallahu alayhi wasallam) said: “The best Salaat of a woman is her Salaat in the remotest corner of her home.” Nothing abrogates this clear directive of Rasulullah (sallallahu alayhi wasallam). The plethora of nonsensical arguments and drivel which deviates and murtadds present in the attempt to negate the Shariah’s prohibition, is devoid of substance.
Q. Is it permissible to perform Salaat in the room where my wife who is in her menses is sleeping?
A. Yes, you may perform Salaat in the room even if your wife is bleeding (haidh).
Q. Is it permissible when teaching little girls to perform Namaaz, to instruct them to recite loudly in order to correct their mistakes? Also, it helps to inculcate in them to perform Salaat slowly.
A. Even little girls should not be made to recite Qiraa’t in Salaat loudly nor perform in Jamaa’t. They should be taught the correct method of performance from childhood. Performing quickly and haphazardly is in the nature of children. They should be reminded each time of the importance of Salaat and the Waajib need to perform calmly and with dignity. As they grow, they will learn, Insha’Allah.
Q. Is it permissible for women to go to the Musjid for Taraaweeh Salaat?
A. It is not permissible. Women should perform Taraaweeh at home individually, not in Jamaa’t.
Q. If in a village the men are totally ignorant and unable to recite anything from the Qur’aan, will it be permissible for a knowledgeable woman to lead these ignorant men in Salaat?
A. It will never be permissible for a woman to lead men in Salaat regardless of how ignorant the men, and how knowledgeable the woman may be. The men’s Salaat behind a woman will not be valid.
Q. Is it Sunnatul Muakkadah for women also to perform 20 raka’ts Taraaweeh?
A. Yes, it is Sunnatul Muakkadah for women to perform 20 raka’ts Taraaweeh.
Q. Should the feet of Hanafi females be covered during Salaat?
A. According to the Hanafi Math-hab, a woman’s feet are not aurah during Salaat. However, out of Salaat they are Satr (should be covered). There is also a Hanafi view which says that her feet is not aurah even out of Salaat.
Q. In Sajdah how should women place their arms?
A. In Sajdah women have to place their arms on the ground while men have to keep the arms above the ground.
Q. May females perform Salaat at home before the Athaan is called in the Musjid?
A. As long as it is time for Salaat, they may perform before the Musjid’s Athaan.
Q. A female performed her Salaat at home. After completing the Salaat she heard the Athaan of the local Musjid. Should she repeat the Salaat?
A. She does not have to repeat the Salaat regardless of the Athaan in the Musjid.
Q. Could females occasionally perform Jamaat Salaat at home?
A. It is not permissible for ladies to make Jamaat Salaat even at home, and even if sometimes.
Q. When I left home to go on a journey of more than 80 kilometres, I was in the state of Haidh. A few days after reaching my destination I attained paaki (cleanliness). Do I perform Qasr Salaat or not? A. A woman who leaves home in the state of Haidh (menstruation) and travels the distance of safar (77km. or more), will have to read full Salaat, not Qasr, upon reaching her destination, if she attains purity there. A woman’s intention for travel will not be considered whilst she is in Haidh. Travel distance will be counted only upon attaining purity. So, for example, if she attains purity on the way, then the distance to her destination will be considered. If the distance from the time she attained purity until her destination is the safar distance (77km. or more) then she will be regarded as a Musaafir and she has to perform Qasr Salaat. If the distance to her destination is less than 77 km., then she will have to perform Salaat in full. If a woman leaves home in the state of purity and Haidh commences on the way or even at her destination, then in all cases, when she attains purity (i.e. before returning home), she is regarded as a Musaafir and has to perform Qasr Salaat.
A. A woman who leaves home in the state of Haidh (menstruation) and travels the distance of safar (77km. or more), will have to read full Salaat, not Qasr, upon reaching her destination, if she attains purity there. A woman’s intention for travel will not be considered whilst she is in Haidh. Travel distance will be counted only upon attaining purity. So, for example, if she attains purity on the way, then the distance to her destination will be considered. If the distance from the time she attained purity until her destination is the safar distance (77km. or more) then she will be regarded as a Musaafir and she has to perform Qasr Salaat. If the distance to her destination is less than 77 km., then she will have to perform Salaat in full. If a woman leaves home in the state of purity and Haidh commences on the way or even at her destination, then in all cases, when she attains purity (i.e. before returning home), she is regarded as a Musaafir and has to perform Qasr Salaat.
Q. A lady goes on a journey while in the state of haidh. She attains purification at her destination where her intention is to stay less than 15 days. After taking ghusl should she perform Qasr Salaat or full Salaat at the destination?
A. This lady has to perform Salaat in full at her destination. Only when she leaves this destination for a place 77 kilometres or more in the state of purity, will she have to perform Qasr.
Q. I am a layman and in need of guidance. A Maulana visits our town twice every year since the past 7 years. Over the past five years the Maulana conducted khaanqah, and also I’tikaaf of the last ten days of Ramadhaan. Programmes are tight throughout. The ladies programmes are held daily for two hours. Though we do have a radio transmitter at the Mosque and most houses have radios, the visiting Maulana does not allow switching on these transmitters. He insists that the women should travel to the Mosque where they sit in the hall and listen. These ladies travel about 10 km alone or with a driver. Is it proper to allow these ladies to travel these distances to listen to the bayaan of the Maulana?
A. The conduct and attitude of this Maulana Saheb are decidedly in conflict with the Shariah, Taqwa and good morality. It is haraam for the ladies to drive and travel 10 km alone or with a ghair mahram driver. The Maulana’s insistence on the women’s emergence is in diametric conflict with the Qur’aan’s command for them to remain indoors. His attitude is extremely repugnant and fishy. Why would he impose the haraam burden on women to emerge from the sanctity of their homes, travel 10 km in the company of a ghair mahram or alone just to listen to his bayaans. The aggravating factor is that although the women can comfortably sit in the safety of their homes listening to the bayaan via the transmission system installed in the Musjid, he intransigently insists that they act in violation of the Qur’aanic prohibition to attend his bayaan. It is necessary to terminate these visits of the Maulana Saheb. Under Deeni guise, there appears to be fitnah lurking.
Q. If there are damsels in Jannat as a reward for pious men, what special reward is there for pious women who obey Allah. Not only men desire the opposite sex.
Allah Ta’ala is the Creator of our nature and He will not commit any injustice to any man or woman. Your problem is that you are thinking about the Aakhirah in terms of this Dunya. In adulthood a person normally does not desire what he had desired during childhood. In old age one does not normally desire what was desired in youth. Similarly, what you desire here today will not necessarily be desired in Jannat. A woman in Jannat will never desire any man other than her husband.
Q. In Islam are Women inferior to men? If so, why?
Even the Ambiyaa [Prophets] are not equal. Rasulullah (Allah bless him and grant him peace) is superior in rank to Nabi Musaa (alayhis salaam). In fact he is superior than all the Ambiyaa (alayhimus salaam). Thus, in relation to Rasulullah (Allah bless him and grant him peace) all the Ambiyaa (alayhimus salaam) are inferior. Hadhrat Jibreel (alayhis salaam) is the highest ranking Angel. In relation to him, Hadhrat Israafeel (alayhis salaam) is inferior. In relation to Qur’aan Shareef, the Hadith is inferior. In relation to the Kab’ah, Masjidun Nabawi is inferior.
In relation to the elder brother, the younger brother is inferior. In relation to a mother, her son, even if he is a great Aalim and a Saint, is inferior. In relation to an elder sister, the younger brother is inferior. In relation to Hadhrat Abu Bakr, Hadhrat Umar and all the Sahaabah (radhiyallahu anhum) and the entire Ummah are inferior. In relation to the Ustaadh [teacher], his students are inferior. In relation to a Shaikh [spiritual guide], his mureeds [disciples] are inferior whether male or female.
In every level of society there are ranks and gradations. The concept of blanket equality is a stupid idea of the Kuffaar. The husband has been made the chief of the family by Allah Ta’ala. It is his responsibility to maintain and train his wife and children. He has the highest rank in his home. He is superior to his wife and children even if his sons are the greatest saints and he an ignorant farmer.
Is it an insult to all the Ambiyaa (alayhimus salaam) to say that they are inferior to Rasulullah (sallallahu alayhi wasallam)? On the contrary, they all are proud to be the inferior followers of Rasulullah (sallallahu alayhi wasallam). Similarly is it with all the ‘inferior’ beings cited above as examples. The Qur’aan categorically states:
“For men over them (women) is a rank.”
What problem do you or any Muslim have with this assertion of Allah Ta’ala? The problem is only that westernism and kufr liberalism have imposed on the minds of people that the higher male ranks relegate women to chattlehood. Modernist and deviated Muslims have been made to understand that women in Islam are contemptible; that men are free to abuse and denigrate them.
But every Muslim who has even a slight understanding of Islam knows that these western ideas are plain garbage which the enemies of Allah gorge out. Even in Jannat [paradise] there will be different ranks among all levels of people. When according to Islam even two men are not equal, what is wrong if there is not equality between men and women? But since deceived people have been indoctrinated to believe that ‘inferiority’ means contemptibility, they feel awkward with Islamic teachings.
A woman with her piety can surpass any man in rank by Allah Ta’ala. By Allah Ta’ala, the criterion of superiority is Taqwa [God consciousness]. Innumerable women will have higher ranks by Allah Ta’ala than males on account of their Taqwa. Every Mu’min is aware of the lofty rank of Hadhrat Aisha (radhiyallahu anha). She was the Ustaadhah of numerous Sahaabah. She was the most beloved Wife of Rasulullah (sallallahu alayhis salaam). She will be entering Jannat centuries before numerous male Sahaabah. What idea will you now gain when it is said that she is inferior to her husband, Rasulullah (sallallahu alayhis salaam)? Is any contempt implied for her by this claim? We in fact say that contempt for her is Kufr [disbelief].
Thus, gradations in society are the creation and command of Allah Ta’ala. The Khalifah, sultan or king may be a corrupt and immoral man. But, the Shariah commands obedience to him in all his lawful orders. His rank is superior to others here on earth. In Islam women are not inferior to men in terms of the concocted meaning ascribed to ‘inferiority’ by the western kuffaar enemies of Islam.
Q. Does not the lower rank of women mean that Islam regards them with contempt?
Consider a mother. This female while sharing in common the general rank of all women, in relation to her son, she holds a superior status notwithstanding the masculinity of the latter. And, her superiority over him remains unaffected even if he happens to be the greatest Saint on earth. In relation to him, his quest for paradise always initiates from under her feet. He cannot obtain Divine Pleasure without remaining perpetually under the yoke of her sacred feet, literally and spiritually. If the son fails to serve his mother, like a slave for the rest of his life, he is doomed to hell-fire. Yet, she is not allowed to go on a journey without him being in escort of her. While she holds the key to unlock the portals of Jannat for her Saintly son, and whilst the safety of his Imaan is reliant on her pleasure, her testimony is equal to half his testimony.
These rules of the Shariah establish that the female attribute of motherhood confers a vastly superior status to this woman over elevated males who happen to be her sons and grandsons. A necessary and a rational corollary stemming from this Islamic concept, is the superiority of a mother despite her intellectual inferiority and biological differences with her sons. These latter attributes do not elevate sons above their mothers.
An elaboration on this subject will fill a whole volume. The paucity of this concise bulletin cannot dilate here on this question. However, one further example should suffice to convince even unbiased non-Muslims of Islam’s true attitude to women, men and even animals.
Humility is an imperative requirement for spiritual elevation which in turn is incumbent for the acquisition of Divine Proximity. An entire lifetime of ritual obeisance, spiritual incantations, devotional practices and litanies will not secure for the ‘saint’ one step of advance up the spiritual ladder if the attribute of humility is lacking.
Once Hadhrat Hasan Basri (rahmatullah alayh), the renowned Authority of all dimensions of Islam— spiritual, moral, intellectual and academic — who was among the greatest Taabieen, crossed the path of a dog. Hadhrat Hasan Basri pulled his flowing cloak close to his body to avoid it brushing against the dog. By the command of Allah Ta’ala, the dog stopped and spoke: “O Imaam of the Muslims! If my body is dry the your garment will not be rendered impure, and if it is moist, it can be purified by a simple washing with water. But if your heart is washed with the waters of the seven oceans, it will not be purified of the pride lurking therein”.
Overwhelmed with extreme remorse, sorrow and realization of the truth uttered by the canine servant of Allah, Hadhrat Basri cried: “O Dog! Come live with me and instruct me in morality.” The dog responded: “O Imaam of the Muslims! The two of us cannot coexist. You are the honoured Imaam of the Ummah while I am buffeted with contempt. And besides this, I do not treasure a bone for tomorrow (while you store food for days on account of the deficiency in Tawakkul).” So saying, the dog departed.
Thereafter, Hadhrat Hasan (rahmatullah alayh), as long as he lived, always held himself inferior to even a dog. In fact, the Mashaaikh of Islam say that as long as man cannot feel himself to be inferior to a dog, he should understand that pride lurks in him. This should suffice to clinch the argument and neutralize the accusation of contempt which the perverted brains of the gender mob hurl against the Islamic concept of the superiority of man over woman.